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Rudrayāmala Uttara Tantra
A Yāmala of the Vidyāpīṭha, a Śākta compendium of the eastern schools, and a title cited far more often than it can be found — the text the Vijñāna Bhairava names as its source.
Few titles are quoted more often in tantric Sanskrit than the Rudrayāmala, and few are harder to hold. Abhinavagupta cites it; Jayaratha cites it; the Bengali Śākta digests cite it constantly; the Vijñāna Bhairava names it as its own parent. The book that now circulates under the name will not account for most of what is credited to it — and that discrepancy is itself one of the more instructive facts about how this literature travelled.
What a yāmala isयामल
Yāmala means a pair, a couple, a union; the ordinary Sanskrit word for twins stands beside it. A Yāmala tantra is revelation arising from the union of Rudra and his Śakti rather than from Śiva alone, and the consequence is formal as well as doctrinal. Texts of this class are dialogues throughout — Bhairava and the Goddess in alternating question and answer, neither of them merely the audience. The teaching that Śakti and the possessor of Śakti are never separate is, in a Yāmala, a statement about the shape of the book as much as about the nature of things.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred half of the revelation, and the canonical lists count eight of them — a yāmalāṣṭaka. Which eight varies from source to source. Brahmayāmala, Viṣṇuyāmala, Rudrayāmala, Skandayāmala, Ruruyāmala, Vetālayāmala, Svacchandayāmala, Ātharvaṇayāmala are among the names that recur, in shifting combinations and sometimes with others in their place. As with the twenty-eight Āgamas and the sixty-four Bhairava tantras, the number describes how the tradition conceived its canon rather than what can be counted on a shelf.
One Yāmala survives in something close to its early form, and it shows what the class was. The Brahmayāmala, also called the Picumata, is preserved in a Nepalese palm-leaf manuscript copied in the eleventh century, and it is uncompromising: its deity is Kapālīśabhairava with the goddess Caṇḍā Kāpālinī, its practitioner carries the skull-staff and the skull-bowl, and its rites belong squarely to the cremation ground and the cult of the yoginīs. That is the world the Yāmalas came out of — older, fiercer and far more concretely ritual than the philosophical Trika that grew from the same soil.
Two Rudrayāmalas
The Rudrayāmala that the Kashmirian authors knew is not extant. Abhinavagupta and Jayaratha quote a text of that name; later digests quote it at length; and no manuscript answering to those quotations has been identified. What does survive, printed repeatedly in Calcutta and Varanasi since the later nineteenth century, is the Rudrayāmala Uttara Tantra — the "latter" Rudrayāmala, a long Śākta work whose language, cast of goddesses and ritual assumptions place it in eastern India and centuries after the Kashmirian citations. Estimates of its date differ and none is secure; few would put its present shape earlier than the fifteenth or sixteenth century, and portions of it are probably later still.
What the Uttara Tantra contains
None of that makes the surviving text uninteresting. It is a substantial and wide-ranging Śākta compendium, and it is one of the places where a reader can watch several currents run together.
- Mantroddhāraमन्त्रोद्धार · extraction
- The drawing-out of mantras from a lettered diagram. The syllables are not simply given; they are extracted from a grid by a stated procedure, so that a mantra arrives as an operation rather than as a word. A great deal of the text is taken up with this, and it is the most technical thing in it.
- The Goddess
- Tārā above all, but also Kālī, Bhairavī and material belonging to the Śrīvidyā, together with the hymns, protective kavacas and thousand-name litanies that attend them. The theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — one of the clearest indications that the text as we have it is not an early Kashmirian Vidyāpīṭha work.
- Cīnācāraचीनाचार · the way of Mahācīna
- The text carries the well-known story of Vasiṣṭha, who fails to propitiate Tārā by orthodox austerity, is directed to Mahācīna, and finds there a teaching conducted in wine and flesh and the company of women, which he is made to accept before he can succeed. It is one of the tradition's own accounts of why a transgressive rite exists at all, and it is largely through this text that the story is known.
- The subtle body
- The channels, the centres, the ascent of kuṇḍalinī, the retention and movement of breath. This is the material that made the book useful far outside its own school, and it is the physiology that the breath teachings assume throughout.
- Yoga and observance
- Long stretches on posture, prāṇāyāma and mudrā, on the discipline and the grades of the practitioner, and on initiation, the qualifications of the guru, and the calendrical and domestic ritual of a Śākta household.
A conduit
The Uttara Tantra's real historical importance is as a channel. Material passed through it into compilations that had a far wider circulation than any Vidyāpīṭha scripture ever enjoyed — the Bengali Śākta digests, the ritual handbooks that depend on them, and from there into the printed devotional literature of the nineteenth century and after. A very large number of hymns, armours and mantra-prescriptions in ordinary use carry a colophon assigning them to the Rudrayāmala. Some of them are in the printed Uttara Tantra. Many are not, and were attached to the name for the authority it conferred.
That is worth stating plainly rather than treating as a scandal. Attribution in this literature is a claim about lineage and legitimacy, not a bibliographical statement, and a tradition which holds that its scriptures are fragments of an unbounded revelation has no difficulty at all with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it. The historian's problem and the tradition's self-understanding are simply not the same problem, and the honest course is to keep them apart.
The Vijñāna Bhairava's claim
The most consequential of these attributions is the Vijñāna Bhairava's. Its colophons place it within the Rudrayāmala and the tradition has always cited it so: one hundred and twelve dhāraṇās, a dialogue between Bhairava and the Goddess, presented as an extract drawn from the greater Yāmala.
What the claim is worth needs care in both directions. It cannot be verified, because the Rudrayāmala it refers to is lost; and it cannot be refuted from the surviving Uttara Tantra, which does not contain the Vijñāna Bhairava and is in any case too late to be the text meant. But the Vijñāna Bhairava's own antiquity does not rest on the attribution. It was known and quoted in Kashmir in the tenth and eleventh centuries; Kṣemarāja began a commentary on it, the Uddyota, which breaks off after the opening verses; and Śivopādhyāya completed the exegesis long afterwards with his Vivṛti. The text stands on that evidence whatever its parentage.
What the attribution does tell us is what its transmitters took its pedigree to be, and the choice is exact. A Yāmala is revelation issuing from the union of the two; and the Vijñāna Bhairava's opening argument, before it reaches a single practice, is that Śakti and the holder of Śakti are never in fact two, so that to enter Śakti is to enter Bhairava. A text that begins there names as its source the one class of scripture defined by precisely that union. Whether or not the descent is historical, the claim is doctrinally well judged — and that, in a tradition where lineage is a statement of what a teaching is, is not a trivial thing to have got right.
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ध्याये चानुग्रहेशं प्रणवधवल औङ्काररूपं सुसूक्ष्मं | ब्रह्माद्वारप्रभेदं श्रुतिभुजललितं खड्गबाणास्त्रमालम् | जन्तूनां कोटिकान्तिं शतरविमुकुटं क्रोधराजं महेशं | रत्नालङ्कारशोभं चरलतलरिभामण्डलं सारुणाभम्
dhyāye cānugraheśaṃ praṇavadhavala auṅkārarūpaṃ susūkṣmaṃ | brahmādvāraprabhedaṃ śrutibhujalalitaṃ khaḍgabāṇāstramālam | jantūnāṃ koṭikāntiṃ śataravimukuṭaṃ krodharājaṃ maheśaṃ | ratnālaṅkāraśobhaṃ caralatalaribhāmaṇḍalaṃ sāruṇābham
अङ्कारं बिन्दुभावं ललितदशभुजं व्याघ्रचर्माम्बराढ्यं | पञ्चास्यं तं त्रिनेत्रं स्वकणकवलयं चन्द्रकोटिप्रकाशम् | शूलास्त्रासीषु चक्रप्रतनफलगदाखेटकाम्भोजमालं | ध्याये चाक्रूरदेवं परशुखरपदं सारदं स्थूलसूक्ष्मम्
aṅkāraṃ bindubhāvaṃ lalitadaśabhujaṃ vyāghracarmāmbarāḍhyaṃ | pañcāsyaṃ taṃ trinetraṃ svakaṇakavalayaṃ candrakoṭiprakāśam | śūlāstrāsīṣu cakrapratanaphalagadākheṭakāmbhojamālaṃ | dhyāye cākrūradevaṃ paraśukharapadaṃ sāradaṃ sthūlasūkṣmam
अःकारं श्रीविसर्गं कमलदलगतं दीनदातारमेकं | शुक्लाभं कोटिसूर्यं शतभुजललितं वेदविद्यास्त्रखड्गम् | सर्वांङ्गारक्तधारं त्रिनयनकमलानन्दितं मन्दहास्यं | पञ्चाशद्वक्त्रशोभाभवतनुकिरणं कारणं भावयामि
aḥkāraṃ śrīvisargaṃ kamaladalagataṃ dīnadātāramekaṃ | śuklābhaṃ koṭisūryaṃ śatabhujalalitaṃ vedavidyāstrakhaḍgam | sarvāṃṅgāraktadhāraṃ trinayanakamalānanditaṃ mandahāsyaṃ | pañcāśadvaktraśobhābhavatanukiraṇaṃ kāraṇaṃ bhāvayāmi
एवं ध्यात्वा षोडशारे स्थिरचेताः प्रपूजयेत् | वर्णरूपं शक्तियुतं लोकनाथं सदाशिवम्
evaṃ dhyātvā ṣoḍaśāre sthiracetāḥ prapūjayet | varṇarūpaṃ śaktiyutaṃ lokanāthaṃ sadāśivam
तदा प्रसन्ना बुद्धिः स्यादमरो जायतेऽचिरात् | खेचरत्वं वाक्यसिद्धिं जलस्तम्भादिसिद्धिभाक्
tadā prasannā buddhiḥ syādamaro jāyate'cirāt | khecaratvaṃ vākyasiddhiṃ jalastambhādisiddhibhāk
पूर्वादिवामतो ध्यायेत् कामनाभयवजीतः | गुप्तस्थाने ध्यानकार्यं यत्र विद्याः स्फुरन्ति ताः
pūrvādivāmato dhyāyet kāmanābhayavajītaḥ | guptasthāne dhyānakāryaṃ yatra vidyāḥ sphuranti tāḥ
कैलासशिखरारूढ पञ्चवक्त्र त्रिलोचन | अभेद्यभेदकप्राणवल्लभ श्रीसदाशिव
kailāsaśikharārūḍha pañcavaktra trilocana | abhedyabhedakaprāṇavallabha śrīsadāśiva
भवप्राणप्ररक्षाय कालकूटहराय च | प्रत्यङ्गिरापादुकाय दान्तं शब्दमयं प्रियम्
bhavaprāṇaprarakṣāya kālakūṭaharāya ca | pratyaṅgirāpādukāya dāntaṃ śabdamayaṃ priyam
इच्छामि रक्षणार्थाय भक्तानां योगिनां सताम् | अवश्यं कथयाम्यत्र सर्वमङ्गललक्षणम्
icchāmi rakṣaṇārthāya bhaktānāṃ yogināṃ satām | avaśyaṃ kathayāmyatra sarvamaṅgalalakṣaṇam
अष्टोत्तरसहस्राख्यं सदाशिवसमन्वितम् | महाप्रभावजननं दमनं दुष्टचेतसाम्
aṣṭottarasahasrākhyaṃ sadāśivasamanvitam | mahāprabhāvajananaṃ damanaṃ duṣṭacetasām
सर्वरक्षाकरं लोके कण्ठपद्मप्रसिद्धये | अकालमृत्युहरणं सर्वव्याधिनिवारणम्
sarvarakṣākaraṃ loke kaṇṭhapadmaprasiddhaye | akālamṛtyuharaṇaṃ sarvavyādhinivāraṇam
योगसिद्धिकरं साक्षाद् अमृतानन्दकारकम् | विषज्वालादिहरणं मन्त्रसिद्धिकरं परम्
yogasiddhikaraṃ sākṣād amṛtānandakārakam | viṣajvālādiharaṇaṃ mantrasiddhikaraṃ param
नाम्नां स्मरणमात्रेण योगिनां वल्लभो भवेत् | सदाशिवयुतां देवीं सम्पूज्य संस्मरेद् यदि
nāmnāṃ smaraṇamātreṇa yogināṃ vallabho bhavet | sadāśivayutāṃ devīṃ sampūjya saṃsmared yadi
मासान्ते सिद्धिमाप्नोति खेचरीमेलनं भवेत् | आकाशगामिनीसिद्धिः पठित्वा लभ्यते ध्रुवम्
māsānte siddhimāpnoti khecarīmelanaṃ bhavet | ākāśagāminīsiddhiḥ paṭhitvā labhyate dhruvam
धनं रत्नं क्रियासिद्धिं विभूतिसिद्धिमालभेत् | पठनाद् धारणाद्योगी महादेवः सदाशिवः
dhanaṃ ratnaṃ kriyāsiddhiṃ vibhūtisiddhimālabhet | paṭhanād dhāraṇādyogī mahādevaḥ sadāśivaḥ
विष्णुश्चक्रधरः साक्षाद् ब्रह्मा नित्यं तपोधनः | योगिनः सर्वदेवाश्च मुनयश्चापि योगिनः
viṣṇuścakradharaḥ sākṣād brahmā nityaṃ tapodhanaḥ | yoginaḥ sarvadevāśca munayaścāpi yoginaḥ
सिद्धाः सर्वे सञ्चरन्ति धृत्वा च पठनाद् यतः | ये ये पठन्ति नित्यं तु ते सिद्धा विष्णुसम्भवाः
siddhāḥ sarve sañcaranti dhṛtvā ca paṭhanād yataḥ | ye ye paṭhanti nityaṃ tu te siddhā viṣṇusambhavāḥ
किमन्यत् कथनेनापि भुक्तिं मुक्ंति क्षणाल्लभेत्
kimanyat kathanenāpi bhuktiṃ mukṃti kṣaṇāllabhet
अस्य श्रीभुवनमङ्गलमहास्तोत्राष्टोत्तरसहस्रनाम्नः सदाशिवऋषिर्गायत्रीच्छन्दः सदाशिवशाकिनीदेवता पुरुषार्थाष्टसिद्धिसमययोगसमृद्धये विनियोगः | ओं शाकिनी पीतवस्त्रा सदाशिव उमापतिः शाकम्भरी महादेवी भवानी भुवनप्रियः
asya śrībhuvanamaṅgalamahāstotrāṣṭottarasahasranāmnaḥ sadāśivaṛṣirgāyatrīcchandaḥ sadāśivaśākinīdevatā puruṣārthāṣṭasiddhisamayayogasamṛddhaye viniyogaḥ | oṃ śākinī pītavastrā sadāśiva umāpatiḥ śākambharī mahādevī bhavānī bhuvanapriyaḥ
योगिनी योगधर्मात्मा योगात्मा श्रीसदाशिवः | युगाद्या युगधर्मा च योगविद्या सुयोगिराट्
yoginī yogadharmātmā yogātmā śrīsadāśivaḥ | yugādyā yugadharmā ca yogavidyā suyogirāṭ
योगिनी योगजेताख्यः सुयोगा योगशङ्करः | योगप्रिया योगविद्वान् योगदा योगषड्भुवि
yoginī yogajetākhyaḥ suyogā yogaśaṅkaraḥ | yogapriyā yogavidvān yogadā yogaṣaḍbhuvi
त्रियोगा जगदीशात्मा जापिका जपसिद्धिदः | यत्नी यत्नप्रियानन्दो विधिज्ञा वेदसारवित्
triyogā jagadīśātmā jāpikā japasiddhidaḥ | yatnī yatnapriyānando vidhijñā vedasāravit
सुप्रतिष्ठा शुभकरो मदिरा मदनप्रियः | मधुविद्या माधवीशः क्षितिः क्षोभविनाशनः
supratiṣṭhā śubhakaro madirā madanapriyaḥ | madhuvidyā mādhavīśaḥ kṣitiḥ kṣobhavināśanaḥ
वीतिज्ञा मन्मथघ्नश्च चमरी चारुलोचनः | एकान्तरा कल्पतरुः क्षमाबुद्धो रमासवः
vītijñā manmathaghnaśca camarī cārulocanaḥ | ekāntarā kalpataruḥ kṣamābuddho ramāsavaḥ
वसुन्धरा वामदेवः श्रीविद्या मन्दरस्थितः | अकलङ्का निरातङ्क उतङ्का शङ्कराश्रयः
vasundharā vāmadevaḥ śrīvidyā mandarasthitaḥ | akalaṅkā nirātaṅka utaṅkā śaṅkarāśrayaḥ
निराकारा निवीकल्पो रसदा रसिकाश्रयः | रामा रामननाथश्च लक्ष्मी नीलेषुलोचनः
nirākārā nivīkalpo rasadā rasikāśrayaḥ | rāmā rāmananāthaśca lakṣmī nīleṣulocanaḥ
विद्याधरी धरानन्दः कनका काञ्चनाङ्गधृक् | शुभा शुभकरोन्मत्तः प्रचण्डा चण्डविक्रमः
vidyādharī dharānandaḥ kanakā kāñcanāṅgadhṛk | śubhā śubhakaronmattaḥ pracaṇḍā caṇḍavikramaḥ
सुशीला देवजनकः काकिनी कमलाननः | कज्जलाभा कृष्णदेहः शूलिनी खड्गचर्मधृक्
suśīlā devajanakaḥ kākinī kamalānanaḥ | kajjalābhā kṛṣṇadehaḥ śūlinī khaḍgacarmadhṛk
गतिग्राह्यः प्रभागौरः क्षमा क्षुब्धः शिवा शिवः | जवा यतिः परा हरिर्हराहरोऽक्षराक्षरः
gatigrāhyaḥ prabhāgauraḥ kṣamā kṣubdhaḥ śivā śivaḥ | javā yatiḥ parā harirharāharo'kṣarākṣaraḥ
सनातनी सनातनः श्मशानवासिनीपतिः | जयाक्षयो धराचरः समागतिः प्रमापतिः
sanātanī sanātanaḥ śmaśānavāsinīpatiḥ | jayākṣayo dharācaraḥ samāgatiḥ pramāpatiḥ
कुलाकुलो मलाननो वलीवला मलामलः | प्रभाधरः परापरः सरासरः कराकरः
kulākulo malānano valīvalā malāmalaḥ | prabhādharaḥ parāparaḥ sarāsaraḥ karākaraḥ
मयामयः पयापयः पलापलो दयादयः | भयाभयो जयाजयो गयागयः फलान्वयः
mayāmayaḥ payāpayaḥ palāpalo dayādayaḥ | bhayābhayo jayājayo gayāgayaḥ phalānvayaḥ
समागमो धमाधमो रमारमो वमावमः | वराङ्गणा धराधरः प्रभाकरो भ्रमाभ्रमः
samāgamo dhamādhamo ramāramo vamāvamaḥ | varāṅgaṇā dharādharaḥ prabhākaro bhramābhramaḥ
सती सुखी सुलक्षणा कृपाकरो दयानिधिः | धरापतिः प्रियापतिवीरागिणी मनोन्मनः
satī sukhī sulakṣaṇā kṛpākaro dayānidhiḥ | dharāpatiḥ priyāpativīrāgiṇī manonmanaḥ
प्रधाविनी सदाचलः प्रचञ्चलातिचञ्चलः | कटुप्रिया महाकटुः पटुप्रिया महापटुः
pradhāvinī sadācalaḥ pracañcalāticañcalaḥ | kaṭupriyā mahākaṭuḥ paṭupriyā mahāpaṭuḥ
धनावली गणागणी खराखरः फणिः क्षणः | प्रियान्विता शिरोमणिस्तु शाकिनी सदाशिवः
dhanāvalī gaṇāgaṇī kharākharaḥ phaṇiḥ kṣaṇaḥ | priyānvitā śiromaṇistu śākinī sadāśivaḥ
रुणारुणो घनाघनो हयी हयो लयी लयः | सुदन्तरा सुदागमः खलापहा महाशयः
ruṇāruṇo ghanāghano hayī hayo layī layaḥ | sudantarā sudāgamaḥ khalāpahā mahāśayaḥ
चलत्कुचा जवावृतो घनान्तरा स्वरान्तकः | प्रचण्डघर्घरध्वनिः प्रिया प्रतापवह्निगः
calatkucā javāvṛto ghanāntarā svarāntakaḥ | pracaṇḍaghargharadhvaniḥ priyā pratāpavahnigaḥ
प्रशान्तिरुन्दुरुस्थिता महेश्वरी महेश्वरः | महाशिवाविनी घनी रणेश्वरी रणेश्वरः
praśāntirundurusthitā maheśvarī maheśvaraḥ | mahāśivāvinī ghanī raṇeśvarī raṇeśvaraḥ
प्रतापिनी प्रतापनः प्रमाणिका प्रमाणवित् | विशुद्धवासिनी मुनिवीशुद्धविन्मधूत्तमा
pratāpinī pratāpanaḥ pramāṇikā pramāṇavit | viśuddhavāsinī munivīśuddhavinmadhūttamā
तिलोत्तमा महोत्तमः सदामया दयामयः | विकारतारिणी तरुः सुरासुरोऽमरागुरुः
tilottamā mahottamaḥ sadāmayā dayāmayaḥ | vikāratāriṇī taruḥ surāsuro'marāguruḥ
प्रकाशिका प्रकाशकः प्रचण्डिका विभाण्डकः | त्रिशूलिनी गदाधरः प्रवालिका महाबलः
prakāśikā prakāśakaḥ pracaṇḍikā vibhāṇḍakaḥ | triśūlinī gadādharaḥ pravālikā mahābalaḥ
क्रियावती जरापतिः प्रभाम्बरा दिगम्बरः | कुलाम्बरा मृगाम्बरा निरन्तरा जरान्तरः
kriyāvatī jarāpatiḥ prabhāmbarā digambaraḥ | kulāmbarā mṛgāmbarā nirantarā jarāntaraḥ
श्मशाननिलया शम्भुर्भवानी भीमलोचनः | कृतान्तहारिणीकान्तः कुपिता कामनाशनः
śmaśānanilayā śambhurbhavānī bhīmalocanaḥ | kṛtāntahāriṇīkāntaḥ kupitā kāmanāśanaḥ
चतुर्भुजा पद्मनेत्रो दशहस्ता महागुरुः | दशानना दशग्रीवः क्षिप्ताक्षी क्षेपनप्रियः
caturbhujā padmanetro daśahastā mahāguruḥ | daśānanā daśagrīvaḥ kṣiptākṣī kṣepanapriyaḥ
वाराणसी पीठवासी काशी विश्वगुरुप्रियः | कपालिनी महाकालः कालिका कलिपावनः
vārāṇasī pīṭhavāsī kāśī viśvagurupriyaḥ | kapālinī mahākālaḥ kālikā kalipāvanaḥ
रन्ध्रवर्त्मस्थिता वाग्मी रती रामगुरुप्रभुः | सुलक्ष्मीः प्रान्तरस्थश्च योगिकन्या कृतान्तकः
randhravartmasthitā vāgmī ratī rāmaguruprabhuḥ | sulakṣmīḥ prāntarasthaśca yogikanyā kṛtāntakaḥ
सुरान्तका पुण्यदाता तारिणी तरुणप्रियः | महाभयतरा तारास्तारिका तारकप्रभुः
surāntakā puṇyadātā tāriṇī taruṇapriyaḥ | mahābhayatarā tārāstārikā tārakaprabhuḥ
तारकब्रह्मजननी महादृप्तः भवाग्रजः | लिङ्गगम्या लिङ्गरूपी चण्डिका वृषवाहनः
tārakabrahmajananī mahādṛptaḥ bhavāgrajaḥ | liṅgagamyā liṅgarūpī caṇḍikā vṛṣavāhanaḥ
रुद्राणी रुद्रदेवश्च कामजा काममन्थनः | विजातीया जातितातो विधात्री धातृपोषकः
rudrāṇī rudradevaśca kāmajā kāmamanthanaḥ | vijātīyā jātitāto vidhātrī dhātṛpoṣakaḥ
निराकारा महाकाशः सुप्रविद्या विभावसुः | वासुकी पतितत्राता त्रिवेणी तत्त्वदर्शकः
nirākārā mahākāśaḥ supravidyā vibhāvasuḥ | vāsukī patitatrātā triveṇī tattvadarśakaḥ
पताका पद्मवासी च त्रिवार्ता कीतीवर्धनः | धरणी धारणाव्याप्तो विमलानन्दवर्धनः
patākā padmavāsī ca trivārtā kītīvardhanaḥ | dharaṇī dhāraṇāvyāpto vimalānandavardhanaḥ
विप्रचित्ता कुण्डकारी विरजा कालकम्पनः | सूक्ष्माधारा अतिज्ञानी मन्त्रसिद्धिः प्रमाणगः
vipracittā kuṇḍakārī virajā kālakampanaḥ | sūkṣmādhārā atijñānī mantrasiddhiḥ pramāṇagaḥ
वाच्या वारणतुण्डश्च कमला कृष्णसेवकः | दुन्दुभिस्था वाद्यभाण्डो नीलाङ्गी वारणाश्रयः
vācyā vāraṇatuṇḍaśca kamalā kṛṣṇasevakaḥ | dundubhisthā vādyabhāṇḍo nīlāṅgī vāraṇāśrayaḥ
वसन्ताद्या शीतरश्मिः प्रमाद्या शक्तिवल्लभः | खड्गना चक्रकुन्ताढ्यः शिशिराल्पधनप्रियः
vasantādyā śītaraśmiḥ pramādyā śaktivallabhaḥ | khaḍganā cakrakuntāḍhyaḥ śiśirālpadhanapriyaḥ
दुर्वाच्या मन्त्रनिलयः खण्डकाली कुलाश्रयः | वानरी हस्तिहाराद्यः प्रणया लिङ्गपूजकः
durvācyā mantranilayaḥ khaṇḍakālī kulāśrayaḥ | vānarī hastihārādyaḥ praṇayā liṅgapūjakaḥ
मानुषी मनुरूपश्च नीलवर्णा विधुप्रभः | अधश्चन्द्रधरा कालः कमला दीर्घकेशधृक्
mānuṣī manurūpaśca nīlavarṇā vidhuprabhaḥ | adhaścandradharā kālaḥ kamalā dīrghakeśadhṛk
दीर्घकेशी विश्वकेशी त्रिवर्गा खण्डनिर्णयः | गृहिणी ग्रहहर्ता च ग्रहपीडा ग्रहक्षयः
dīrghakeśī viśvakeśī trivargā khaṇḍanirṇayaḥ | gṛhiṇī grahahartā ca grahapīḍā grahakṣayaḥ
पुष्पगन्धा वारिचरः क्रोधादेवी दिवाकरः | अञ्जना क्रूरहर्ता च केवला कातरप्रियः
puṣpagandhā vāricaraḥ krodhādevī divākaraḥ | añjanā krūrahartā ca kevalā kātarapriyaḥ
पद्यामयी पापहर्ता विद्याद्या शैलमर्दकः | कृष्णजिह्वा रक्तमुखो भुवनेशी परात्परः
padyāmayī pāpahartā vidyādyā śailamardakaḥ | kṛṣṇajihvā raktamukho bhuvaneśī parātparaḥ